Page 45

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Title Ends and means in conflict
Subject Nuclear warfare--Moral and ethical aspects; War--Moral and ethical aspects; War--Religious aspects; War and emergency powers--United States; Ends and means
Description The 49th Annual Frederick William Reynolds Lecture.
Creator Firmage, Edwin Brown
Publisher Division of Continuing Education, University of Utah
Date 1987-10-15
Date Digital 2008-05-29
Type Text
Format application/pdf
Digitization Specifications Original scanned on Epson Expression 10000XL flatbed scanner and saved as 400 ppi uncompressed tiff. Display images generated in PhotoshopCS and uploaded into CONTENTdm Aquisition Station.
Resource Identifier http://content.lib.utah.edu/u?/reynolds,1147
Source U263 .F57 1987
Language eng
Relation Digital reproduction of "Ends and means in conflict," J. Willard Marriott Library Special Collections
Rights Digital Image Copyright University of Utah
Metadata Cataloger Seungkeol Choe; Ken Rockwell
ARK ark:/87278/s6x34vfm
Setname uu_fwrl
Date Created 2008-07-29
Date Modified 2008-07-31
ID 320434
Reference URL https://collections.lib.utah.edu/ark:/87278/s6x34vfm

Page Metadata

Title Page 45
Description ENDS AND MEANS IN CONFLICT 45 He moved a worm from the path lest it be killed. A Franciscan brother who denied hospitality to robbers was directed to find the robbers' den and invite them all to supper with the brothers. A number of the robbers, it is reported, changed vocations in emulation of Francis and joined the brotherhood. Francis tamed the wolf of Gubbio by recognizing their brotherhood. "Brother Wolf" was severely lectured for his depredations and put under pledge to change his ways, which he did. Francis preached to the birds who responded with obedience and love. Late in his short life, Francis recognized our relation to Brother Sun and Sister Moon in the luminous Canticle to Brother Sun.76 At the end, he welcomed "Sister, the death of the body."77 By living what he sensed, Francis foresook a military career for the way of peace. Through his example others followed. He helped to shatter a feudal structure based on military obligation and characterized by a constant state of war. Somehow our ego must contract as our self expands. We become empty. We peel ourselves like an onion, layer by layer. National and personal pride go, as does attachment to possessions, guilt and fear, projections onto the "other," whether our mate or our international enemy. Our common core humanity remains, the self that is like and unlike all others. Thus stripped, we would have no difficulty in seeing our universal sister- and brotherhood immediately. Thomas Merton said it best: Then it was as if I suddenly saw the secret beauty of their hearts, the depths of their hearts where neither sin nor desire nor self-knowledge can reach, the core of their reality, the person that each one of us is in God's eyes. If only they could see themselves as they really are. If only we could see each other that way all the time. There would be no more war, no more hatred, no more cruelty, no more greed. ... I suppose the big problem would be that we would fall down and worship each other. But this cannot be seen, only believed and understood.78 76 The Little Flowers of St. Francis (R. Brown trans.) (Garden City, New York: 1958). 77 R. Goff, Assisi of St. Francis 121 (London: Chatto & Windus, 1908). 78 T. Merton, Conjectures of a Guilty Bystander (Garden City, N.Y.: Doubleday & Co., 1968).
Format application/pdf
Identifier 048-RNLT- firmageE_ Page 45.jpg
Source Original Manuscript: Ends and means in conflict by Edwin B. Firmage.
Setname uu_fwrl
Date Created 2008-07-29
Date Modified 2008-07-29
ID 320429
Reference URL https://collections.lib.utah.edu/ark:/87278/s6x34vfm/320429